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Notes on the Shrines of the Tewa and Other 
Pueblo Indians of New Mexico 



By 
William Boone Douglass 



Extract from 

Proceedings of the Nineteenth International Congress 
OF Americanists, Washington, December, 1915 



Washington, D. C. 
1917 



Notes on the Shrines of the Tewa and Other 
Pueblo Indians of New Mexico 



By 
William Boone Douglass 



NOTES ON THE SHRINES OF THE TEWA AND OTHER 
PUEBLO INDIANS OF NEW MEXICO 

By William Booxe Dol(;l.\ss 

introduction' 

THE Pueblo Indians guard with great tenacit\- the secrets of their shrines. 
Even when the locations have been found, they will deny their existence, 
plead ignorance of their meaning, or refuse to discuss the subject in any 
form. Whh full appreciation of the difficulties attending such investigations, 
I submit these notes in the hope that they ma>- pro\'e of value to students of the 
religious rites of a people who from pre-Columbian times have dwelt in permanent 
pueblos in the arid Southwest. The data here presented were gathered in the 
field, and are not based on any preconceived theory. 

It is a well-known fact that the religious beliefs of the clifif -dwellers, more 
or less modified, have been handed down to a later people, who still claim the ruins 
of their strongholds as ancestral sites. I have found no strong superficial lines 
of demarcation between the older and the more modern shrines, therefore both 
are included in this record. 

The geographic location of all the shrines described herein, with one excep- 
tion, is shown on the accompanying map (pi. i)' of a portion of the Jemez plateau 
of New Mexico, around which are clustered the pueblo sites of these pre-Colum- 
bian people. The orientation of the shrines plays an important part, and for a 
proper consideration their true geographic situation in relation to the Pueblos 
using them must appear. 

Tewa cosmography recognizes seven regions. These, named in the order 
given by a medicine-man of K'hapo (Santa Clara pueblo), together with their 
respective color symbols, are as follow: 



Region 


Name 


Color Symbol 


North 


Pin-piye 


Blue 


West 


San-piye 


Yellow 


South 


Acon-piye 


Red 


East 


Tan-piye 


White 


Zenith 


Macoba 


Speckled 


Nadir 


Namu 


Black 


Center of all 


Opa-pinga 


All colors 



Each region has a shrine, none of which has been definitely located, so far 
as I am informed, excepting the one last named, although the shrine of the west 
is thought to be on Mount Pelado and that of the east in the Sangre de Cristo 
mountains. 

The World-Center Shrine 

On September 17, 1911, having occasion to ascend a peak of the Jemez 
mountains, I found at the center of its rocky, oblong crest, which extends a hun- 



' See also the index to the map at the close of the article. 
344 



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XIX CONGRESS UY AMERB 



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Douglass — Shrines of the Tewa 



345 



dred yards north and south, a mound of stones. South of this cairn is a stone 
inciosure, in which were many sacrificial offerings. Later investigation identified 
the shrine as that of the World Center of the Tewa and other Pueblo Indians. 



THE PEAK 

The peak referred to is called Tsikomo by the Tewa (pi. i, no. 1). Three 
interpretations of the name were obtained: (1) "the place of much rock"; (2) 
"the place high up"; (3) "the place of worship". The first is believed to be the 
true meaning. The elevation 
of the peak, one of the 
loftiest of the Jemez moun- 
tains, is 11,400 feet above 
sea-level and 6,000 feet 
above the Rio Grande. The 
view from the summit is su- 
perb. To the north, south, 
and west roll the green 
swells of the Jemez range; 
to the east spreads the Jemez 
plateau and the valley of 
the Rio Grande del Norte so 
rich in ancient ruins. The 
lower half of the mountain- 
slope is densely timbered with 
aspen, pifion, and spruce; 
beyond is open country, 
thickly carpeted with high 
grass, in which many stones 
are hidden. The mountain- 
crest is bare of grass or tim- 
ber, save a group of four 
piiion trees fifty feet below, 
on the southern slope. From 
the base of the mountain flow 
eastward the waters of Rio 
Oso and Santa Clara creek — 
the first to the Rio Chama, 
the other to the Rio Grande. 
To the west of the mountain, 
several miles removed, are 
the headwaters of the Rio 
San Antonio, a tributary of 
the Rio Jemez. On the 
northeastern slope of the 
peak, 500 feet below the 
crest, is the sacred spring 

called Mahahi (pi. I, no. 128), and from its base flow northward the streams of 
Polvadera and Vallecito, by great ruined pueblos, to the waters of the Rio Chama. 




Fig. 1. — The World-center shrine of the leuu, on Mount 
Tsikomo, the highest peak of the Jemez mountains. The 
cairn occupies the exact center of the mountain crest and 
symbohzes the center of all the regions 



346 



A'/.V Intertidtional Congress of Americanists 



THE MOUND 

This structure, 10 feet in diameter at the base and 5 feet high, is built of 
loosely laid, unshaped stones, gathered from the locality. From its center 
protrudes a spruce-pole, without bark, 6 inches in diameter at its butt and 
8 feet in length, tapering to a point (fig. 1). Occupying the exact center of the 
mountain crest, this mound or cairn symbolizes the center of all the regions and 
is called Tsiyi. From the mound, S. 10° W., 43 yards distant, is the shrine, five 
feet below the mound level. 

THE INCLOSURE 

The inclosure consists of unworked stones, loosely placed in the form of an 
ellipsis with a meridional diameter of 11 feet and a latitudinal diameter of 15 
feet. It is called Kwan-po. The eastern end is broken by seven exits which 
spread out like the fingers of a hand. These exits are symbolic "rain-roads", 
and are not used by the cacique in performing his ceremonies. Each pueblo 
using the shrine has its own rain-road, oriented to point in its direction. These 
roads are known as aivu-mu-waya. Referring to the diagram (fig. 2), rain-roads B 
and care sharply defined by rows of stone; they are 12 to 18 inches deep, 1>^ to 2 
feet wide, and extend 60 feet to the rim of the mountain crest. Road D is outlined 




Fig. 2. — Diagram of the "World Center" Shrine 



with small stones and extends to the edge of the crest. Roads A and e are very 
indistinct, requiring close inspection to trace them, while roads F and G could 
not be located. Judging from the direction these roads point, they may be 
identified as follows: A Taos; B, San Juan; c, Santa Clara; D, San Ildefonso; 
E, Jemez; F, Cochiti; G, Navaho. 



Douglass — Shrines of the Tewa 



347 



THE DEPRESSION 

The floor of the inclosure is of hard-packed earth and slopes gently toward 
the center, terminating in a saucer-like depression, 24 inches in diameter and 
3 inches deep. This depression, symbolic of the Waters of the World, is called 
Nompo by the San Ildefonso Tewa, and Mansipit by those of Santa Clara. 

THE ALTAR 

To the west of the depression lies the altar, consisting of a vase behind 
which are rows of prayer-sticks. The latter lie midway between the depression 
and the inclosure wall, the vase being 4 inches east of the line of prayer-sticks. 

The Vase.— 

The vase (fig. 3) is of i 

polished black ware, 
without ornamenta- 
tion, and resembles 
the well-known pot- 
tery of Santa Clara 
pueblo. It measures 
106 mm. in height, 
and the diameter of 
its concave base is 
50 mm. Its diam- 
eter, at one-sixth its 
height from the bot- 
tom, bulges to 68 
mm. and then tapers 
cone-like to the top, 
where it is 3)i mm. 
in diameter and 4 
mm. thick. The in- 
terior depth of the 
vase is 87 mm., and 
its capacity is 13.1 
cc. From opposite 
sides of the vase 
project two ears, 40 
mm. long and 15 
mm. high, each 
doubly perforated. 
In these perfora- 
tions, 5 mm. in diameter, are tied white cotton strings the size of common 
wrapping twine, to which fragments of feather-down, like the ndkwas or prayer- 
feathers of the Hopi, still adhere. 

The vase was set in the ground about half its height and so oriented as to 
face east; i. e., the projecting ears being pointed north and south. It was empty 
when found, but examination showed a substance like meal adhering to the bot- 
tom, probably the remains of prayer-meal, or perhaps sediment precipitated 
by the evaporation of water. 




_i 

Fig. 3. — The sacred vase used at the "World Center" Shrine. 
It is filled with water from the Sacred Spring Mahahi, and placed 
in front of the prayer-sticks 



348 



XIX International Congress of Americanists 





Prayer-sticks. — The prayer-sticks (pi. ii) group themselves into two 
general classes: (1) Sticks of uniform size, set in the earth and having a deter- 
minable position, which, for convenience of description, may be called primary 

prayer-sticks, the types 
of which are designated 
by letters .a. to e inclus- 
ive (fig. 4); (2) sticks of 
irregular size, not set in 
the earth, and appar- 
ently without fi.xed or 
determinable positions, 
and, with the exception 
of two types, made of 
herbs instead of twigs. 
These may be classed as 
secondary prayer-offer- 
ings and are designated 
as F to N inclusive. 

The primary sticks, 
with the exception of 
three specimens, are 
twigs of willow (Salis 
sp.), W'ith smooth, red- 
dish bark. Two speci- 
mens are made of Cot- 
tonwood (Populiis uisli- 
ze?ti), and one is of box 
elder {Negundo interius). 
The meaning of this 
variation in the wood is 
unknown. Types g and 
N of the secondary 
prayer-ofTerings also are 
willow. 

With the exception of type N, the bark remains on the sticks, except when 
notching and shaping necessitated its removal; but wherever decorated the wood 
alone is painted, the paint never being applied to the bark.' 

Pigments. — The pigments used in painting, which no doubt were ceremonially 
prepared, are green and orange (yellow). The former color largely predomi- 
nates, but is often indicated only by specks, while the orange (yellow^ remains 
apparently as fresh as when applied. The same colors appear in the feathers 
and the herbs. The flowers selected are yellow, as are also the water-plant used 
as a tape, and the reeds; the sedge is green. In the color of the feathers, green 
and blue predominate, but in place of yellow we find brown used instead. White 
and gray are also in favor. 




Fig. 4. — Types of prayer-sticks 



> The writer believes that wherever paint is lacking from the wood, it has been obliterated by 
the elements. 



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Douglass — Shrines of the Tewa 349 

Feathers. — Feathers are employed in the construction of all the prayer- 
sticks with the exception of those designated as K, L, and N, and it would seem 
probable that these have lost their feathers. The feathers were carefully selected 
as to color, shape, and size, and were obtained from different birds. They appear 
in the greatest variety in the flower plumes attached to types a, b, and C. 

1. The most conspicuous feather is long and narrow, with a rounded tip, 
20 to 30 cm. long by 2 cm. wide. Its color varies from black to greenish-blue, 
known as peacock blue. This feather is the longest, and, in the flower-plumes, 
occupies the position next to the stick. 

2. The second feather, which appears to be that of a turkey, varies from 
brown to black, and has a square head. It measures about 20 cm. in length by 
4 cm. in width. Its tip is usually white or light-brown. 

3. The third is colored blue, green, and black, usually with a white angular 
spotted tip. 

4. The fourth is a plumule of rusty-brown, 12 cm. long. Its width is indefi- 
nite, owing to the fact that the barbs hang free. 

5. The fifth feather is only 7 cm. long by 4 mm. wide, and is greenish in color. 

6. The sixth feather, colored gray and white, is 10 cm. long by 2 cm. wide. 
It is used with prayer-sticks of types D and E. 

7. The seventh, attached to prayer-sticks G, resembles a breast-feather 
of a turkey; it is 6 to 8 cm. long by 2 cm. wide. The rachis of the feather is 
somewhat curled. 

8. The eighth feather is small and is dark-gray in color; it is 5 to 8 cm. 
long and the width about one-tenth the length. The larger ones are found in 
type H, and the smaller in types I and J. 

9. The ninth variety of feather is about 20 cm. long and 4 to 5 cm. wide. 
It is rusty-brown in color, with rounded tips, and its barbs are somewhat loose. 
This type is thought to be merely a variation of type 4 which it replaces. 

10. The tenth kind of feather is dark-gray and small, being only 2 or 3 cm. 
long. 

Flower-plume. — The flower-plume is usually made up of the first five feather- 
types in the order given, on top of which is a spray of Solidago (goldenrod) and 
of Giitierrezia eathan.ia, with a few strands of a thread-like plant resembling corn 
silk. Around the stems of the flowers and the quills of the feathers is bound an 
aboriginal cord of native cotton, resembling ordinary white wrapping twine, 
leaving two long, loose strands. These strands, brought together, are knotted 
about 1 cm. from the plume. The strands are then separated and passed on either 
side of the prayer-stick, and tied around its neck, leaving the plume to swing free. 
From the final knot, which is sometimes a bow, swing from two to five loose 
strands of the cord. These plumes are attached only to prayer-sticks of types 
A, B, and C. 

Wrappings. — Each primary prayer-stick and type f of the secondary variety 
is neatly wrapped with a band, 10 mm. wide, made of an unidentified water 
plant having the appearance of shredded corn-husk. It binds a feather to opposite 
sides of the prayer-stick, leaving the tip protruding from the wrapping. In 
types A, B, and C a spray of drop-seed grass {Sporobolus), which passes along 
the front of the stick and extends several centimeters beyond its top, is bound 
with the wrappers. This band or tape is called oo-o-oot. 



350 XIX International Congress of Americanists 



SOUTK- 







Fig. 5. — Diagram showing position of prayer-sticlis in the shrine 

Primary Prayer-sticks. — The twenty primary prayer-sticks,' known 
by the generic term of pe, were planted vertically 3 or 4 cm. in the ground, form-, 
ing a row extending north and south. Before removing them, each was num- 
bered on the crown from south to north to correspond with a sketch diagram. 
Thus the exact position and orientation of each prayer-stick was recorded. 

The prayer-sticks were so placed in the shrine as to face the east; therefore 
the term "face" or "front" of a stick refers to the side which faced the east, 
and the back is the opposite side. The remaining two sides are designated north 
and south. The two ends of the stick are referred to as the "crown" and the 
"base", the "body" being that part lying between those two points. The 
relative position of the vase and the numbered prayer-sticks is shown in figure 5. 

In length, the primary sticks measure from 190 mm. to 200 mm. (a hand's 
length), and in width at the base from 10 to 15 mm. 

Type A. — Type A began and closed the row of prayer-sticks, while the third 
specimen occupied a position near the center. Their numbers on the diagram 
(fig. 5) are 1, 14, and 18. Two of the specimen are made of willow twigs, and one 
of Cottonwood. The bark remained on the stick except where its shaping neces- 
sitated its removal. In the edge of the crown are cut four notches that marked 
the four cardinal points. A centimeter below the crown, a face is formed by 
notching the stick to a depth of 2 mm., then tapering to the surface to form a 
flat blaze 1 cm. in length. For a neck the stick is girdled 4 mm. below the face, 
by removing the bark for a width of 2 mm. All the exposed wood had been colored 
green, but much of the paint had been removed by weathering. For two-thirds 
of its length from the base, the prayer-stick is wrapped with a water-plant tape, 
binding to it, on front and back, two feathers of type 2, which extend beyond 
the edge of the tape. A spray of Sporobolus, held by the same binding, extends 
along the front exceeding the length of the stick. Attached to the neck with 
white cotton cord is the flower plume. In specimen No. 1 (fig. 5), feather No. 2 
of the plume is wanting, and in No. 14 feather No. 1 has a long white spot. This 
type of prayer-stick, which is called o-ii-pe, is identified by Dr J. Walter Fewkes 
of the Bureau of American Ethnology as representing the single rain-cloud, "male". 

Type B. — Each of the four specimens of this type is composed of two sticks, 
"male" and "female", and may be identified as a double rain-cloud prayer- 
stick. The location of the specimens are shown by numbers 4-6, 9-12, and 
15-16 (fig. 5), the first number being the male and the second the female stick. 



• Only eighteen of the prayer-sticlcs whose original location is shown on the diagram (fig. 5) 
are numbered. The unnumbered sticks are designated as .\ and Y. 



Douglass — Shrines oj the Tewa 351 

The latter occupies the position on the north of the male stick, from which it 
differs only in having a plain crown instead of one with the quarter-notching. 
The two sticks are bound together, side by side, with a water-plant tape extending 
along the lower two-thirds of the bodies. The tape serves also to bind to front 
and back a feather of type 2. These broad feathers cover both sticks, a single 
feather across the back and two across the front, the tips of which, pointing 
upward, extend beyond the tape. Extending along the front, bound by the same 
tape is a single sprig of an herb of the genus Storoholiis. The sticks are twigs 
of willow {Salix sp.), excepting those of specimen 4-6 which are cottonwood 
(Fopulus v:islizeni.), and specimen 15-16 which are made of box elder {Nc^iindo 
■interius). A flower plume is bound to the neck of each stick with cotton cord. 
In specimen 4-6 feather No. 3 of the plume of the female stick is light blue and 
white. In the plume of the female stick (specimen 9-10), feather No. 3 is miss- 
ing and in specimen 11-12 the plume of the male stick lacks feather No. 5, while 
the plume of the female has two feathers of that type. The coloring and notching 
(excepting the lack of the crown notching in the female) are in every way like 
type A. This type is known by the name of ive'-ge, and is oriented to face the 
sunrise at winter solstice, excepting specimen 11-12 which faced east. 

Type C. — This type, of which there is but one specimen in the collection, 
resembles a sun prayer-stick and occupies position No. 2 of the diagram (fig. 5). 
It is 196 mm. long, with a base 17 mm. in diameter. Measuring from the base 
the wrapping extends 70 mm.; at 90 mm. the front and back are flattened to a 
depth of 4 mm., leaving the thickness 9 mm. at that point. At 100 mm. the side 
notching begins on the north and south sides of the stick. These notches, four 
on each side, are cut 2 mm. deep at the base and blazed to a length of 15 mm. 
The distances between the notches become smaller as the top is approached, 
the lowest space measuring 14 mm., and the following spaces are 9, 5, and 2 mm. 
respectively. A feather of type 2 is bound with water-plant tape to front and 
back, with a spike of Sporobolus along the front, projecting beyond the crown of 
the stick. At the top notch, the flower plume is attached to the north side, with 
the final knotting of the cord on the front. Adhering to the plume is a "feather 
dart" (type h). All the wood that is free from bark is painted, except the base. 
The principal color is orange, with a green streak along the southeastern and the 
northwestern edges. This prayer-stick is called ma'-wa-ke. 

Type D. — This type occupies positions 3, 8, 13, and 17. It is formed by 
removing the bark from each end of the twig for about one-third its length, 
leaving the middle third covered with the bark. Two white feathers (type 6) 
are placed along the face ' of the bark-covered part of the stick, with quills opposite 
and their tips extending along the blazed part, although they do not reach the 
extremities of the stick. These feathers are held in place by the wrapping at the 
center where the bark is not removed. When the end of the wrapping is reached, 
the tape is fastened by passing it under the last round to form a tie; it is then 
twisted into a cord the end of which is knotted around the stick at the point where 
the wrapping began. This forms a loop-like handle having a radius of 3 or 4 cm. 
In specimens 8 and 13 the tape is wrapped upward so as to bring the tie-end of 
the handle at the base of the wrapping. In sticks 3 and 17 the wrapping is down- 



' In SDecimen No. 8 the feather appeared to be on the northern side. 



352 XIX International Congress of Americanists 

ward, tlic knotted end of the handle being at the top. Xn. l.-i varies by havinj^ 
the wood trimnu-d to taper at the ends, making the middle part more pronounced. 
Specks of green pigment adhere to all the sticks, indicating that all the exposed 
parts of the wood, including the ends, were originally green in color. The name 
of this type is wa'-da-pe, and it is identified as the chief's prayer-stick. 

Type E. — Only two of the four specimens of this type, which is identified 
as the warrior's prayer-stick, were noted in place, and these occupied ptwitions 
5 and 7, which, as will be seen by the diagram (fig. 5), follow the sticks ninnbered 
3 and 8. It will also be noted that the diagram shows a break after sticks 13 
and 17, which suggests that they were followed by sticks x and Y, as indicated 
in the diagram by the broken circles. The close relationship between the chief's 
and the warrior's prayer-sticks is further indicated by their having similar feathers. 
Bark remains on the stick for about a quarter of its length from the base, where 
the flattening of the sides begins, the facet sloping until the thickness of the stick 
is 6 or 7 mm. at about one-third its length, and continues with uniform thickness 
to the top. At about 80 mm. the notching begins on the back. This is an arc 
of a circle, the chord of which measures 18 to 20 mm., the dip being 3 to 4 mm. 
or one-third the width of the stick where the notch is made. The beginning of the 
front notching is opposite the end of the first back notch. The notching is uniform, 
and alternates between the back and front, three notches each, to the top, the 
last notch being on the front face. Opposite the end of the last notch, the back 
curves forward uniformly with the upper half of the curve of the notch, so that 
the top end of the stick is reduced to 3 or 4 mm. The bark is not removed either 
front or back opposite the notches. The decorated end of the stick is wrapped 
with water-plant tape, binding on each side a white or gray feather of type 6, 
the tips of which extend half its length. The coloring is green and orange, but 
as the arrangement differs each specimen will be separately described. In speci- 
men 5 the front notches are green, back notches orange, north side orange; 
on the south side the front half is green and the back half is orange. Specimen 
7 has the front notches orange and back notches green. The two sides have the 
front half orange and the back half green. In number x the front notches are 
orange and back notches green and orange (green being next to the green side and 
orange next to the orange side, but green predominating). The north side is 
green and the south side is orange. Specimen y has the front notches orange and 
back notches green, and orange, the green appearing to overlap the orange; 
on the north side the front half is green and the back half is orange; on the south 
the front half is orange and the back half green.' The top and base always 
have the same color as the back notches. In stick Y the side under the wrapping 
is slightly flattened and free from bark, the coloring of the side extending to the 
base end of the stick. This type is known as go'-wa-ne. 

Secondary Prayer-sticks. — The positions of the secondary prayer-sticks 
were not noted. On the occasion of the visit the mountain crest was swept by 
the prevalent strong west wind, and light, unattached offerings would doubtless 
be blown away notwithstanding the sheltering inclosure. 

Of the forty-three minor prayer-sticks there are apparently nine types, 

' Where the back notching appears green and orange, it is possible that the presence of the 
orange is due to accidental running of the color. In all types the green has been almost wholly 
obliterated by the elements, while the orange remains bright and strong. 



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Douglass — Shrines of the Teiva 353 

which, as stated, are designated by letters f to N. The last four may be simply 
imperfect specimens. 

Type F. — The four specimens of this type are blades of sedge (Cv/)reM5), and 
feathers. Two bunches of sedge are placed with ends overlapping, on one side 
of which two pairs of turkey-tail feathers (type 2) with tips projecting, in opposite 
directions, about 5 cm. beyond the ends of the water-plant tape binding. This 
binding extends 6 cm. along the center and is finished with a loop-like handle, 
in every respect like the binding of type D of the primary prayer-sticks, suggest- 
ing some special relationship between the two types. This type, the entire 
length of which is 30 cm., is called ma'-wa-pe. 

Type G. — There are nine specimens of type G, eight of which are made of 
willow twigs, and one of cottonwood. They measure 28 mm. in length, with 
diameters varying from 9 to 16 mm. The bark is not removed. Two gray feathers 
of type 7, with curled rachises, placed back to back, form a plume that is attached 
to the middle of the stick with a white cotton cord, knotted as described in the 
flower plume, allowing the feathers to hang free from the stick. In five of the 
specimens the cord passes but once around the stick; in two it passes twice around, 
and in another three times around. In all instances the final knots are without 
bows or loops, the two loose ends of the string hanging free. The two end faces 
of the stick are painted green. This type is known as we'wa-wive. 

Type H. — This type is not identified, but the thirteen specimens ' resemble 
dart sticks with attached feathers. These sticks are reeds, resembling wheat 
straw, 40 mm. in length, having a joint about one-third their length from the 
base. The top is burnt oiT instead of cut, and has inserted a gray feather of type 
8. It is called ati-kani. 

Types I and J. — There are two specimens of type i and four of type J, each 
made of from three to six blades of sedge. The base or butt-ends of I are wrapped 
with the same herb and folded back to form an eye-loop 5 by 10 mm. in size; 
above this loop is bound a gray feather of type 8, measuring 6 or 8 mm. in length. 
The form j is the same as i, except that the butt-end is not folded back to form 
an eye-loop, suggesting that types j and i may be male and female expressions 
respectively of the same symbol. These types are known as awa-pe. 

Types K and L. — There are four specimens of K and two of L. K is the same 
as type i, and L the same as j, excepting that neither K nor L has attached feathers. 
It is possible they are but imperfect specimens of the former types from which 
the feathers have been lost. 

Type M. — The five specimens of this type resemble unattached flower 
plumes, as previously described; there is, however, a variance as to feathers. 
One of the specimens has feathers of types 2, 3, and 9, with six minute feathers 
of type 10. Another specimen is composed of feather-types 3, 4, and 5. 

Type N. — This type, of which there is but one specimen, is merely a twig, 
of the size of type G, from which it differs in the absence of bark, paint, and 
attached plume. 

Miscellaneous Fragments. — Among the miscellaneous fragments are four 
feathers and an equal number of pieces of water-plant tape, three of the latter 
having knots indicating that they had been used for binding. 



Two specimens were found adhering to primary prayer-sticks. 



354 XIX International Congress of Americanists 

Evidence that sacred meal had lieen apphed hberally to all the prayer- 
sticks appears from the matted condition of many feathers and the adherence 
of loose feathers and small offerings to the primary sticks. 

LOCATION 

The shrine is situated on public land in the northeast quarter of the southeast 
quarter of section 34, T. 21 N., R. 6 E., of the New Mexico principal meridian and 
base; latitude 36° 01' N.; longitude 106° 22' W. The peak is the dominating 
feature of the western sky-line from all the Tewa pueblos of New Mexico, and 
from prehistoric sites as well. All have been located In" accurate surveys and 
appear on the accompanying map.' The peak may be in sight of Jemez pueblo, 
which lies 30 miles or more to the southwest of the shrine, but it is quite certain, 
from the topography of the country, that the ancient trail from Jemez to the Tewa 
pueblos passed through the \'alle Santa Rosa gap and down Santa Clara creek, 
skirting the southern foot of this peak (pi. i). 

The ruins nearest the shrine, known as Group i, consist of forty cavate 
cliff-rooms above which are what appear to be the foundation walls of a quadran- 
gular community building. To the west of this structure are a cairn and a small 
stone inclosure, probably simple shrines. The group occupies the upper ledge 
on the northern side of Santa Clara creek, and more than 800 feet above it. 
From these ruins the shrine is of easy access; it bears S. 85° W., S}4 miles 
distant. 

Archeologically the shrine belongs to the Puye section of the Jemez plateau." 
From the crest of the high peak, some ten miles distant, it overlooks one of the 
most remarkable centralizations of prehistoric habitations to be found within 
the United States. Clustered around the great community house of Puye ' are 
thirteen ruin' groups having four community houses, four major pueblos, 105 
minor pueblos, and 1,468 cavate cliff-rooms. These groups were designated A 
to M, inclusive, at the time of the survey. Their locations appear on the map 
(pi. I). The community house of Puye is in group G; Chipiwi in group 
A; and Shuffinc in group D. Groups K, J, and I were disco\ered by the 
writer. 

The Tewa Indians of K'hapo, "Where the wild-rose grows by the water" 
(Santa Clara), claim the Puye ruins as those of their ancestral home, and while 
it is probable that they may have once occupied them, it seems doubtful that they 
originated them. Santa Clara creek, flowing through this ancient community, 
with its abundance of pure water, at present the only supply, has its source at 
the foot of the world-center shrine peak; and the reservoirs of the community 
have their openings to face the "rain-roads", while at right angles with the bear- 



' The bearing and distance of the shrine from the various Tewa pueblos are as follows: Oke 
(San Juan), N. 82° W. 22 miles; K'hapo (Santa Clara), N. 81° W. 21 miles; Powhoge (San Ilde- 
fonso), N. 63° W. 21 miles; Nambe, N. 70° VV. 26 miles; Tesuque, N. 58° W. 27 miles. Hano 
is a Tewa pueblo in Arizona. Prior to the eighteenth century the ancestors of the Hano people 
occupied an ancient pueblo on the Rio Grande. 

' See Bulletin 32, Bureau of American Ethnology. 

'This quadrangular, court-inclosing building measures N'. 6° E., 282 feet, by X. 87° E., 304 
feet. It had 527 rooms on the ground floor. The debris indicates a three- or four-story building 
containing probably 1,500 rooms. 



XIX CONGRESS OF AMERICANISTS 



DOUGLASS— PLATE IV 




1. THE ONLY TRAIL UP XOXVO MOUNTAIN, NEAR THE CKEbl, PASSES THROUGH A NATURAL GATEWAY 

THAT STILL SHOWS EVIDENCE OF FORTIFICATION. THE NICHE IN THE CLIFF, ON THE LEFT, IS A 

SHRINE IN WHICH WAS A CACTUS OFFERING 




2. SHRINE C, A PINK-GRAY BOWLDER MARKED WITH NINE SMALL AND TWO LARGE SAUCER-SHAPE 
HOLES. NORTH OF THE BOWXDER IS A SEMICIRCULAR W.\LL, 2 FEET HIGH, BUILT OF ROUGH STONES. 

WITH THE OPENING F.\CING NORTH 



Douglass — Shrines of the Tewa 355 

ing of diis shrine are roughly oriented the many pueblo ruins that dot the high 
mesa/ 

It seems highly probable that this peak, which gave the inhabitants their 
only water, was a shrine in prehistoric times and subtly influenced their lives. 

USES OF THE SHRINE 

The full meaning of the World-center shrine is yet to be determined. It is 
probable that many fraternities made offerings there, differing in accordance 
with their respective rituals. The late Mrs Matilda Coxe Stevenson, the distin- 
guished ethnologist, identified the particular offerings above described as that 
of the Bow Fraternity, and that type b of the prayer-sticks represented the 
Elder and the Younger Brother. The Indians whom I consulted, leading men 
from two pueblos, who are my friends, stated that type B of the prayer-sticks 
represents man and woman, but further than this they did not know their sig- 
nificance.- Type c they thought was a ladder. In type F the chief of the pueblo 
carried his official paraphernalia. Type H they called a "fan". Type G had no 
Spanish or English name that they could give; they were used "to play with" 
in their dances, and they were very careful not to spoil them. Types i and J 
they used as "stringers" in their dances.' 

' In this connection it is interesting to note that the community building of Ruin Group I bears 
N. 13° W., 30 feet, and is one of the few instances of a northwesterly bearing. The bearing of the 
shrine at this point is south of west instead of north of west as in the case of all other groups. 
The mean bearings of the meridianal pueblo walls, based on the results of thirty-five instrumental 
tests, was N. 14° E., the details of which appear in the writer's official report on the Pajarito Park, 
New Mexico, dated June 22, 1912, on file in the General Land Office. The bearing of the shrine 
from the Puye community house is N. 75° W. 

' The following account by a San Juan Indian, while not substantiated by later investigations, 
is not without interest ; 

"The shrine is used by the Indians of Jemez, Cochiti, San Ildefonso, Santa Clara, San Juan, 
and Taos, each pueblo having a separate trail leading into the shrine inclosure. These trails 
radiate from the eastern entrance toward their respective pueblos. When a runner from a 
pueblo enters the shrine, he deposits a powder [doubtless sacred meal] in the trail by which he 
enters. This designates the pueblo whence he came." 

It is said that before a dance, feast, or other ceremony, each pueblo sends a runner to the 
shrine to obtain signs or messages or to learn whether any pueblo is in distress. A sacred vase 
is hidden near the shrine. When the runner deposits his prayer-sticks, the vase, filled with 
sacred water, is placed in front of them. Into this water the runner dips his fingers and per- 
forms certain rites. These details were obtained by Mr James Leese, a forest ranger, from 
a Tewa Indian of San Juan pueblo, who seemed in great fear lest it become known that he had 
divulged the information. Mr Leese used this peak as a fire outlook from August 23 to Septem- 
ber 30, 1911, during which time he was constantly watched by the Indians. 

While he was there the shrine was visited by twelve or fifteen Indians from Taos, San Juan, 
Santa Clara, and Jemez. Some of these, at least, were runners, but whether all were, Mr Leese 
did not know. All the visiting Indians denied any knowledge of the shrine, and gave various 
reasons for their presence on the peak. 

The author questioned a Tewa living at the foot of the shrine peak as to what was on the 
summit. To this he replied "grass". Being pressed further, he said, "You can see everywhere." On 
being told of the shrine and asked to explain it, he became embarrassed and refused to talk further. 
' Many of the details and illustrations presented in this paper were incorporated by the writer 
in an article entitled "A World-quarter Shrine of the Tewa Indians", published in RAords of the 
Past, vol. XI, part iv, Washington, 1912. Owing to several important omissions and some serious 
typographical errors, an accurate and more extended record is deemed advisable, especially 
because the shrine offerings have since become seriously damaged. 



356 



XIX International Co?iiiress of Americanists 



The dates on which the different iKieblos used the shrine would not he 
divulged, but that there is close relationship between the shrine and their animal 
festal days ' was admitted. Further evidence of this relationship was obtained at 
Tcsuque pueblo on the occasion of its Buffalo dance, November 12, 1013. In 
the center of the court, where the dance was performed, there was planted a 
spruce tree, six feet in height, that seemed the focal point of the dance. The tip 
of the tree was adorned with a spray of drop-seed grass (Sporobolus) and a feather 
of type 5, attached with white cotton cord. How sacred this fetish is held was 
shown by the following incident: Thinking the ceremony finished, the writer 
cut off the decorated tree-tip, and i)lared it among his wraps. When missed 
by an Indian woman, a long search was made for the object, and had it been dis- 
covered in the writer's possession the outcome would probably ha\e been unpleas- 




FlG. 6. — The silver ornament taken from a shrine on Sierra de la Bola 



'The annual festal days of the pueblos, and 

Acoma 400 September 1. 

Cochiti 500 July 14. 

Isleta 1000 August 28. 

Jemez 500 November 12. 

Laguna 500 September 19. 

Nambe 180 October 4. 

PojUaque 50 December 12. 

Picuris 200 August 10. 

Sandia 40 June 13. 

San Felipe 600 May 1. 



their approximate population, are as follows: 

San Ildefonso. . . 300 January 23. 

San Juan 500 June 24. 

Santa .'^na 120 August 30. 

Santa Clara .... 300 August 12. 

Santo Domingo. 900 August 4. 

Sia 100 August 15. 

Taos 500 September 30. 

Tesuque 150 November 12. 

Zuni 1600 November moon. 



XIX CONGRESS OF AMERICANISTS 



DOUGLASS— PLATE V 




1. SHRINE OF THE LITTLE WAR GODS 




2. THE GATEWAY OF PUYE IS A NATURAL ARCH, 8 FEET HIGH AND 4 FEET WIDE, AT THE EASTERN 
END OF THE POTRERO THROUGH WHICH PASSES A TRAIL WORN SIX INCHES DEEP IN THE TUFA. THE 

TEWA INDIANS CALL IT POPAWI 



Douglass — Shrines of the Tewa 357 

ant, if not serious. Two months later, when the Buffalo dance was performed 
at San Ildefonso (January 23, 1914), in the court was what appeared to be the 
identical tree used at Tesuque. The tip having been cut off, there were no 
decorations. 

La Sierra de la Bola Shrine 

From Tsikomo mountain S. 25° W., 16 miles distant, is a peak known as 
La Sierra de la Bola. It is in the southwest corner of a private land claim known 
as Baca Location No. 1, and in altitude is 11,400 feet above mean sea-level. 



•21 



u > 

Zi 
I 
I 

I 



' -ti=»^* 









s 






• / £ OV V ^ rC « 









I z'' ' I- 



o o « IJ *= 

Fig. 7. — Plan of La Sierra de la Bola Shrine. (.\, Niche 2 feet in diameter, 
lyi feet high, with opening facing southward. B, Rectangular shrine 
where silver ornament was found. All other points are mounds of stone, 
1>2 to 2 feet in diameter, j and K were indistinct.) 

At its base, on the south, flows the Rio Jemez, and on the west the Rio San Anto- 
nio. Near the mountain lives Jose Armenta. On November 23, 1912, I 
stopped at his house and found his wife wearing a peculiar silver ornament as 



358 



XIX International Congress of Americanists 



IN 



% 








l~ 



Fig. S. — Armcnta's sketch of sliriiic where the silver ornament was found 



a belt-buckle. On inquiry I was informed that on top of the mountain was a 
rectangular construction of loose stones, like the gound-plan of a house, at the 

eastern end of which the orna- 
ment (fig. 6) was found. Jose 
stated that he had climbed the 
peak in the summer of 1905, 
in search of horses, and had 
seen the ornament protruding 
from beneath a rock. He had 
never been up there again, and 
knew of no one to visit the 
place except Indians from the 
pueblos of Jemez, Sia, Santo 
Domingo, Sandia, Cochiti, San 
Ildefonso, Santa Clara, and 
San Juan, who went to the 
summit of the peak every year 
during August. 

I climbed the peak. Its 
base is timbered with spruce, 
aspen, and pinon; the upper 
part is practically timberless, 
but grassy like Tsikomo. 

The crest of the mountain, 
100 yards long, bears N. 55° E. 
At the eastern end is a mound 
of stone 10 feet in basal diam- 
eter and 4 feet high. From 
this point Tsikomo is in plain 
view. At the western end 
grows a spruce tree (fig. 9), 
12 inches in diameter and 20 
feet high, encircling which are 
eight small mounds of stone. 
Fig. 9. — A spruce tree, 20 feet high, is the nucleus around and one stone niche with its 
which cluster the various units of the Shrine on La Sierra . . , 

de la Bola opening southeast. in the 





UJ 
H 
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_l 
Q. 

I 

in 
< 

o 

D 

o 

Q 










s- '. Siv^ 



Ife- 



?..- 







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2 =■ 



w 

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(/) 

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q: 
iij 



ii. 


(/) 
ui 

LJ 

ir 


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mm 







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Douglass — Shrines of the Tewa 



359 




Fig. 10. — The shrine from which the silver ornament was taken. Note the broken metate 



niche, which is 24 inches in diameter and 18 inches high, was a charred fragment 
of blue and yellow paper, also some charred twigs. The bearings of these cairns 
from the spruce tree, which appears to be the radial point of the shrine, are 
noted on the accompanying diagram (fig. 7). 

From this tree S. 30° E., 82 feet, I found the 
structure (fig. 8) described by Armenta, but deep 
snow prevented me from verifying his sketch. At 
what seemed to be the corner where he said he 
had found the ornament, was a broken metate, 18 
inches long. An excavation, four feet deep and 
three feet in diameter, had been made by someone 
with a sharpened pole (fig. 10). 



Fig. 11. — Silver disc found by 
A. B. Craycraft in an ancient 
grave at the community house 
of Tsankiwi, together with a 
human skeleton. (Exact size.) 






Fig. 12a. — Decoration on a 
prehistoric Aztec vase. (From 
Lumholtz, Unknown Mexico.) 



Fig. 12. — Mural painting 
from a Toltee house. (After 
Charnay.) 



360 



A'/,Y International Congress of Americanists 




Fig. 13. — Spanish iron stirrups used in New Mexico in 1693 by an officer in the army of the re- 
conquest led by Don Diego de Vargas. The stirrups are 19 in. long by 13K in. wide, and weigh 
13 pounds 6 ounces. The white spots on one of the stirrups are remnants of gold and silver 
plating. (Courtesy of Hon. L. Bradford Prince.) 



The ornament is a heavy silver casting 1,175 mm. long, 850 mm. wide, and 
?i mm. thick, ornamented with a deer in the center, surrounded by floral scrolls, 
with a human image at the base (fig. 6).' \enturo, the wise man of Taos pueblo, 
pronounced the design as clearly Indian, but was unable to account for the work- 
manship. If Indian at all, it is certainly not that of any local tribe. The late 
Mrs Matilda Co.\e Stevenson, an authority on the Zuni Indians, said the design 
was similar to that of Zufii. If compared with certain designs of the Toltecs 
illustrated by Charnay (fig. 12), and those of the prehistoric Aztecs as described 
by l.umholtz (fig. 12, a), a surprising similariity will be noted. 

That the ornament was placed in the shrine by Indians, there appears to be 
no reason for doubt. The excavation at the point from which it was taken sug- 
gests that it had been missed, and was being searched for. If placed in the shrine 
in historic times it may have been obtained from early Spanish explorers. The 
ornamentation in vogue at that period is shown by the iron stirrups used in New 

' Some years ago Mr A. B. Craycraft found in a grave at Tsankiwi (pi. i, no. 40) a perforated 
silver disc, without ornamentation. In size it resembles a twenty-five cent piece, e.xcept thinner. 
On either side of the perforation the medal is notched (fig. 11). 



hi 
h 
< 

a. 
m 

< 

_i 


D 

o 

Q 




'.-'•lafe* 



w 
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T. 
z 
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u 

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(0 

UJ 

a: 

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u 




Douglass — Shrines of the Tewa 



361 



".i-oiirf^'^'' 












Fig. 13a. — A unit of the ornamentation of the stirrup (fig. 13) 

fourths size 



Three- 




FlG. 14. — The niche or altar from which a stone image of human form was taken 



362 



XIX International Congress of Americanists 



Mexico in 1 b9^ by an ofticcr of tlie arnu' of rfconr|uest led by Don Diego do \'argas 
(figs. 13, 13 a). 

This mountain with its shrine is in view from the prehistoric Pueblo del 
Aguiia, from which it bears a little east of due north. The peak is called Jemcz 
by the Indians. 

Thk R.\ii\-GoD Shrine 

At its headwaters the Rio Gallina, a tributary of the Rio Mimbres, branches 
to the east and west of an unnamed peak (fig. 15) which rises 1,300 feet above the 
valley. It is situated a quarter of a mile northeast of the corner of sections 2, 

3, 34, and 35, Ts. 16 and 17 S., R. 10 W., New Mexico Meridian. On November 

4, 1915, while surveying the township line, I visited the crest of this peak, which 
is sharp-ridged and extends 100 feet to the northwest. At its southeastern end 
is a hemicycle, 10x10 feet, constructed of loose stones, with the opening facing 

S. 65 E. In the center of the 
encircling wall, and forming a 
part of it, a niche was built, ex- 
tending 18 inches back in the 
wall, with an opening 12 inches 
high by 8 inches wide (fig. 14). 
On raking out the debris of a 
wood-rat's nest, I found a hu- 
man image of stone, rudely 
fashioned, measuring 8x6x1 
inches. Holes suggesting eyes 
and mouth had been formed in 
it, with a slight notching below 
the mouth for a neck (fig. 16). 
The crest of the mountain is 
almost timberless, making con- 
spicuous the two junipers, 10 
inches in diameter, to the 
northwest and southwest of the 
shrine 10 and 30 feet respec- 
tively. 

\\'here the ri\-er branches 
is an ancient pueblo 450 feet 
square; the buried walls inclose 
a court opening to the east. 
To the northeast, on a small 
hillock, a large kiva overlooks 
the ruin. From this ruin the 
peak and shrine, which are in 
plain view, bear N. 13° E. 1 
mile distant. This bearing is 
also the meridional bearing of 
Fig. 15 — The peak of the mountain on which is the (^[^g pueblo. The walls except 

Stone Image Shrine rises 1,300 feet above the valley in , r i ' 

which lies a large prehistoric ruin • those of an apparently newer 




Douglass — Shrines of the Tewa 



363 



building at the southeastern cor- 
ner, are almost completely covered 
with earth, and potsherds are found 
only on excavating to a depth of 
three or four feet. Fragments of 
the usual coiled ware were found ; 
the decorated ware showed geomet- 
ric designs in black on white or 
reddish-brown body.' An ancient 
trail (fig. 17, C) appeared to con- 
nect the ruin with the shrine. 

Minor shrines were found on 
peaks E, F, and possibly G (fig. 
17). On the crest of Peak E was 
a single juniper, 20 inches in diam- 
eter, from which a trail, two feet 
wide, formed by a double row of 
stones, extended N. 32° W. 6 feet, 
in the direction of the major shrine 
at B (fig. 17).' On Peak F is a 
large mound, the stones of which 
were somewhat scattered, as though 
disturbed by a relic hunter. 

Along the valley of the river 
are a number of lesser ruins, differ- 
ing but little from the one just 
described. 

The Shrines of Tonyo 

Tonyo (pi. in) is the sacred 
mesa of the San Ildefonso Indians. 
More than three hundred years ago 
they fled to its summit for protec- 
tion from the Spanish invaders, 

whom they successfully resisted. It lies two miles north of San Ildefonso, 
rises 800 feet above the pueblo, and terminates in a comparatively level 
summit with an area of about twenty acres. There are nine shrines on the mesa 
(figs. 18 and 19), as follows: 

Shrine A. — The only means of reaching the mountain-crest is a narrow 
and difficult trail. Near the top the trail passes through a natural gateway, still 
flanked by a defensive wall. This gateway faces south and overlooks the pueblo. 
To the west of this passage is an altar formed of a niche in the cliff-rock, with a 
cactus iOpuntia arborescens) below it (pi. iv, 1). 

Shrine B. — At the end of the trail where the summit is reached, are four 
inclosures, the largest not more than 18 inches square, formed of loose, unshaped 

'.At the ruin I obtained a granitoid rock, 24x 16x6 inches, cut out in the center to form an oval 
bowl; at another point a mano with side grooves for the fingers. 

^ A metate and a mano were found near the shrine of Peak E, hidden in a crevasse in the rocks. 




Fig, 16. — Image from the Rain-god Shrine. 
(8x6x1 in.) 



364 



XIX International Congress of Americanists 




stones. In numbers 1 
and 3 of these miniature 
rooms were offerings of 
colored pebbles, seem- 
ingly selected to corre- 
spond with the six re- 
gions. In the fourth 
room was a twig of the 
cactus Opuntia arbores- 
cens. which formed the 
offering ffig. 19, a). 

Shrine C. — A wall 
of loose stones forms a 
hemic ycle, 5 feet in 
diameter, with the open- 
ing facing north. Five 
feet back of the hemi- 
cycle is a smooth bowl- 
der, pink-gray in color, 
30.\30.x28 inches in size. 
This stone appears to be 
foreign to the locality. 
The top is marked with 
two large holes and nine 
small ones, arranged as shown in the diagram (pi. iv, 2, and fig. 19, b).' 

Shrine D. — A circle, 3 fast in diameter, constructed of loose, unshaped stone. 
Shrine E. — A rectangular inclosure, like the foundation walls of a house, 
with its eastern side bearing N. 30° E. 15 feet and a latitudinal length of 18 feet. 
In the northeastern corner of this inclosure is a depression 3 feet in diameter and 
1 foot deep. At the northeastern and southeastern corners of this structure 
branches of the cactus Opuntia arborescens had been placed, apparently as 
offerings (fig. 19, c). 



TITS. ■« I o w N.M. 



Fig. 17. — Location of the Rain-god Shrine (Bj, Ruin .A, 
and main shrine on E, F, and G. An ancient trail (C) 
leads down from the shrine at B 



Shr 



-In this shrine the stones, which appear to have been carefully 



selected but are unworked, are laid to form a circular pavement 40 inches in 
diameter, flush with the ground. 

Shrine G. — To form this shrine, unworked stones, gathered in the vicinity, 
were laid on top of the ground, with edges touching, inclosing a circular area 5 
feet in diameter. This is one of the most common types of simple shrines and is 
found throughout the Southwest. 

Siirine H. — In the cliff on the northern side of the mountain, fifty feet or more 
below the summit, is a cave shrine called Tonyo-foi, meaning "Tonyo (the name of 
the mountain, 'spotted') hole." It was not located by the writer. As de- 
scribed by the Indians, it is a narrow, U-shaped passage with a double opening, 
extending about 20 feet back in the hill. From what was learned it is a natural 



' On the crest of a hillock southeast of Tesuque pueblo is a stone of similar texture and color, 
24x14x12 inches in size, marked with six saucer-like holes two inches in diameter by a quarter of an 
inch deep, seemingly of haphazard arrangement. On the occasion of their Buffalo Dance, No- 
vember 12, 1913, an offering of white breath-feathers or prayer-plumes was made at this shrine. 



Douglass — Shrines of the Tewa 



365 



\"l/, 
%ll. 









cavity. Nothing was di- 
vulged as to its use further 
than to admit that it is a 
shrine. Its approximate lo- 
cation is shown in figure 18. 

Shrine I. — Centrally 
situated on the Tonyo mesa 
is a single juniper tree, 8 
inches in diameter, about 
which the other shrines 
seem to group similar to 
the Sierra de la Bola shrine. 
It is the opinion of the 
writer that the tree's loca- 
tion is not accidental, and 
that it is symbolically con- 
nected with the other 
shrines. No definite infor- 
mation supporting this view 
has been obtained. 

Pits of Tonyo. — There 
are a number of pits on the 
mesa, 15 or 20 feet in diam- 
eter, supposedly ancient 
pit-dwellings. 

Shrines of 
Okuo Tuw.\nyo 

A quarter of a mile 
southeast of San Ildefonso 
is a cone-shaped hillock, 
100 feet high, known as 
Oki(0 Tuwanyo, and in 
Spanish as La Lomita Alta. 

Here were found three shrines that contained feather-offerings on the occasion of 
the BufTalo Dance of San Ildefonso performed January 22, 1914. A trail, leading 
to the pueblo from the southeast, crosses the crest of the hill, along which the 
buffalo, deer, and antelope dancers approached the pueblo. The three shrines 
are known as the Cloud shrine, the Lightning shrine, and the Rain shrine. 

(1) Okuwa, the Cloud shrine, occupies the crest of the hill and consists of a 
single bowlder, measuring 6.\6x6 inches above ground, surrounded by smaller 
stones. On the occasion of the dance it was decorated with several fluffy feathers, 
seemingly those of a turkey. 

(2) Pona Taja, the Lightning shrine, was situated at the base of the hill, to 
the east of the Cloud shrine. It consisted of a juniper bush, seven feet high, in 
which were many feathers, as though a turkey had been plucked there. 

{i),Ahi-a, the Rain shrine, situated at the base of the hill, north by east from 
the Cloud shrine, consisted of a juniper bush, seven feet high, in which was a 




Fig. 18. 



-Sketch-map showing the situation of the Shrines 
of Tonyo 



366 



XIX International Congress of Americanists 




Closed Of>eni^ 



N 




Shrine. C 




Fig. 19. — Plans ol Shrines B, C, and E, of Tonyo Mountain 

<3 oken vase, pink-gray in color, a foot in diameter, with painted decoration in 
t)/ack and brown, symbolic of the clouds. On its sides were the downward points 
of the rain-clouds, and in its bottom was a figure of five lanceolate blades radiating 
from a common center like the petals of a flower, symbolizing "scattered clouds". 
The vase had been broken, I was informed, by mischievous boys. 

Shrines of Hillock B 

From Okuo Tuwanyo, S. 45° W., is a hillock of the same height, the name of 
which is unknown. The bases of the two hillocks touch. On the crest of this 
hill, here called Hillock B, are three circular pavements of cobblestones (fig. 
20). The central pavement is two feet in diameter, from which the pavement 
on the eastern edge of the hill-crest, three feet in diameter, bears S. 75° E., and the 
pavement on the western edge, a foot in diameter, bears S. 75° W., each 40 feet 
distant, approximately indicating the mean points of the rising and the setting 



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DpUGLASS — Shrines of the Tewa 367 

of the winter sun. There were no offerings here on the occasion of the Buffalo 
dance, but the participants crossed the crest of this hill instead of Okuo Tuwanyo, 
as they were supposed to do. 

Shrine of Ovoahwi Peak 

Every hillock within the area of two leagues square that forms the San 
Ildefonso land grant has a shrine, usually a mound of stone, on its crest. The 
Black Mesa,' which is crossed by the southern boundary of this grant, has 



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several simple shrines. At its western edge the mesa rises to a sharp peak that 
towers a thousand feet above the Rio Grande. On this peak, known to the 
Indians as Ovoahwi, is a semicircle of stones, with opening facing the World- 
center shrine. As an offering it contained a branch of cactus {Opuntia arbo- 
rescens). On the occasion of my visit I was accompanied by a medicine-man of 
San Ildefonso, who, though my friend, hurried by, and declined to furnish any 
information as to the meaning of the shrine (pi. i, no. 25). 

Shrine of the Little War Gods 

Just east of Jemez pueblo a cone-shaped hillock rises a hundred feet above 
the town. On its crest is a mound fonned of fragments of fossil trees from an 
inch to twelve inches or more in diameter (pi. v, 1). Here were found, on 
October 12, 1911, a prayer-stick, with plumes attached, similar in size and length 
to the major prayer-sticks of the World-center shrine, and two miniature bows 
about 8 inches in length. Some of the smaller fragments of fossil wood had been 
stained red. This shrine (pi. i, no. 129) has been identified as that of the Little 
War Gods. 

Shrines of Puye 

Gateway Shrine. — At the extreme eastern end of the Puye potrero (pi. i, 
no. 14) is a natural arch or gateway. Through this opening, which faces south- 

' Many writers have confused Tonyo with the Black Mesa, referring to the latter as the sacred 
mountain of San Ildefonso. The Black Mesa, which is very much the larger, is five miles south of 
Tonyo, the sacred mountain. 



368 



XIX Internalional Congress of Americanists 



east and is four feet wide by eight feet high, passes a trail worn six inches 
deep in the tufa, though the configuration of the surrounding area does not 
necessitate such use (pi. v, 2). To the southwest of this opening is a cliff-room so 
unusually elaborate as to suggest some ceremonial use, if not a ki\^a (fig. 21). 



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Fig. 21. — Plan and section of Gallery Room, Puye 




Between this room and the arch, an ancient stairway crosses the projecting clifT- 
nose and descends at a cliff-room in the northern wall (fig. 22). Just what part 
this archway may have played in Puye life is unknown. The Tewa Indians 
call it Popawi, meaning "a hole forming a passageway through a rock." 

At the time of my discovery, August 14, 1909, of the great natural arch in 
southern Utah, now a national monument known as The Rainbow Natural Bridge, 
it was learned that the Navaho regarded this formation as the symbol of the 
rainbow, or sun's path, and it is said that a person having passed under it was not 
permitted to return without uttering a certain prayer, under pain of death.' 








Fig. 22. — Gateway of Puye 



'See field-notes of the Rainbow Natural Bridge (national monument), survey by William B. 
Douglass, examiner of surveys, August and October, lOCW, on file in General Land Office. The 
existence of the bridge and its location, based on information received from the Indians, was 
reported by the writer October 7, 1908. 



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Douglass — Shrines of the Tewa 



369 



Snake Shrine. — North of the natural gateway, on the southern slope of a 
small potrero, is an elaborately carved rock, 20 by 10 by 4 feet in size, known 
to the Tewa as Towapo, meaning "Snake shrine" (pi. i, no. 14, group G). The 
accompanying illustration (pi. vi, 1) shows as much as can be said of this shrine 
at present. 

Double Stone-row. — In the valley below Puye community house, six or sev'en 
hundred feet south of the principal passage or stairway, is a double row of un- 
worked stones, loosely laid in pairs to outline a passage four feet wide; the spacing 
between the pairs of stones is about fifteen feet. This row, 220 feet long, slightly 
curved toward the north, has a mean bearing of N. 80° W., closely approximating 
the bearing of the World-center shrine (pi. vi, 2). The men shown in the illustra- 
tion are standing at the western end of the row, while the high peak seen in the 
background is Tsikomo, the shrine peak. The writer has seen nothing resembling 
this antiquity heretofore. One might expect it to be part of an irrigating system, 
but no evidence of a ditch was observed. Again it may be some unusual form 
of shrine. 

Shrinks of Otowi 

Two interesting shrines, of which little is known, take the form of human 
figures carved in the face of the tufa cliff. They face southeast, and occupy 
separate caiions frOm two to three miles northwest of the ruins of the Otowi com- 
munity house (see pi. vii; also pi. i, nos. 30-31). 

Shrines of Tyuonyi 

Stone Corral. — N. 1 1>2° W. 1,830 feet from the community house of Tyuonyi, 
and 830 feet above it, is a stone inclosure resembling that which encircles the 
Stone Lions, to be described. It occupies a projecting point of the caiion rim 
overlooking the community house (fig. 23), and the diameter of its interior 
circumference is 22 feet. This 
inclosure was laboriously con- 
structed of large, unshaped 
stones, with the entrance facing 
southeast. At the time of its 
discovery by the writer, July 28, 
1911, there were neither images 
nor offerings within the struc- 
ture (pi. I, no. 61) 

Ceremonial Cave. — The Cere- 
monial Cave is a natural recess in 
the northern wall of Rito de los 
Frijolescafion, three-quarters of 
a mile northwest of the commu- 
nity house (pi. i, no. 62). It meas- 
ures 99 feet in width at its open- 
ing and extends back in the form 
of a hemicycle to a depth of 48 
feet, facing S. 50° W. (fig. 24) . The 
cave is 140 feet above the stream, 
and in aboriginal times was 




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370 



A'/,Y International Conti^rcss of Americanists 







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Fig. 24. — Plan of the Ceremonial Cave 

reached by a stairway cut in tiie almost vertical face of the cliff. At the front edge 
of its floor, 13 feet southeast of center, is sunk a circular kiva (pi. viii), 11 feet in 
diameter and 8 feet deep, with inner edge of the roof level with the floor of the 
cave, through which is a hatchway entrance 2 feet square. . Projecting S. 50° W. 
from the kiva floor, a tunnel passes through the wall and connects with a circular 
vertical shaft, built chimney-like against the outer kiva wall, terminating at 
the roof level. Whether these openings, of which this is a type, are for ventilation, 
a ceremonial entrance, or both, is still a matter of discussion. At the floor level, 
on opposite sides of the kiva, at quarter-points from the "ceremonial entrance", 
aie niches, with a base of 12 inches and with a cylindrical top 10 inches high. The 
northwestern niche extends back in the wall to a depth of 18 inches and the 
southeast niche to a depth of 12 inches. About 4 feet east of the center of the 
kiva two rows of holes sunk in the floor form an angle of slightly less than 90°. 
Seven holes form the line bearing southwest, and si.x holes the line bearing north- 
west. The dropping out of one hole in the northwest line forms an opening at 

the point of the angle (fig. 25). 
-^ Concentric Pavement. — A puz- 
zling archeological feature is a pave- 
ment constructed of shaped tufa 
blocks laid in concentric circles, 
and having a diameter of about 20 
feet. It is level with the ground, 
and without evidence of any in- 
closing wall (pi. I, no. 64). It 
occupies a site near the left bank of 
the Rito de los Frijoles, S. 48° E. 
1,230 feet from the T>uon\i com- 
munity house. Between the pave- 
ment and Tyuonyi the great kiva 
bears N. 32° W. 740 feet distant. 
An unusual feature of this great 
Fig. 25.— Plan of Kiva in the Ceremonial Cave kiva, 42 feet in diameter, is its two 




Douglass — Shrines of the Tewa 



371 



"ceremonial entrances," one on the western and one on the eastern side, approxi- 
mately facing the community house and the pavement. Some investigators have 
suggested that the construction may have been a threshing floor, but the unpaved 
earth is known to be preferable for that purpose. Another thinks it may be the floor 
of a superficial kiva the walls of which have been removed, but offers no solution 
for the removal of the walls. The writer offers the suggestion that the pavement 







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is a shrine differing only from the usual shrine of this type in being of greater 
diameter and of more careful construction. Its relation to the community house 
and the great kiva (fig. 26) seems to lend support to this view. 

Shrines of Yapashi 

Shrines of the Stone Lions. — Forming a triangle with the prehistoric pueblo 
of Yapashi, the sides of which are a quarter of a mile in length, are two shrines, 
one of which is commonly known as the Stone Lions (pi. x), while the other, 
unnamed, may be designated the Shrine of the Stone Altar. The Shrine of 
Mokatsh Zaitsh ("Where the mountain-lions lie extended") has been fully 
described by the noted archeologist A. F. Bandelier, but for the sake of com- 
parison I give my own measurements. West of the ruined pueblo of Yapashi 
is a circular inclosure, 23 feet in diameter, formed of large unshaped stones, 
loosely placed to form a wall 4 feet high. From this inclosure an arm, seen in the 



372 



XIX International Congress of Ameriratiists 





o.c-»c:^ 



forejirouiul of plate xi, fcjriiicd of 
similar stones, 5 feet in width, pro- 
jects S. 25° W. 20 feet in length. 
To the west of the center of this 
inclosure there has been carved in 
the outcropping tufa rock two life- 
size efligies of crouching panthers. 
While crude, these figures are of graceful 
proportions and are readily identified. They 
rise 16 inches high, and are each 2 feet wide at 
the base and 6 feet long. They face S. 40° 
E. (Sec fig. 27.) The Tewa and other Pueblo 
Indians still make use of this shrine, and on 
occasion of a visit sprinkle the fetish with 
sacred meal (pi. i, no. 70). 

Shrine of the Stone Altar. — This shrine 
was discovered some years ago by Professor 
Garrison of Butler College, Indiana, and Mr 
A. B. Craycraft of Santa Fe, but it has never 
been photographed nor described. In plain 
view from the Stone Lions, across a deep 
canon to the northeast, two communicating 
rooms, A and b, facing southwest, are carved 
high in the tufa cliff, as shown in the approxi- 
mate plan (fig. 28) drawn from memory. 
A crude stairway of si.xteen hand- and foot- 
holds leads up to the door of room a, on 
the left, and a similar stairway passes down from the door of room u on the right. 
Between the two stairways, at the cliff's base, rises a column of stone, 3 feet high 
and 2 feet thick, in the top of which is carved a basin more than a foot in diam- 
eter and half of that in depth. The larger room has a banquette extending 
around the sides and back, but not across its front. This bench, next to room 




Fig.' 27.— Plan of the Shrine of Mo 
katsh Zaitsh ("Where the mountain 
lionSj^lie extended") 



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Douglass — Shrines of the Teiva 373 

A, is perhaps two feet in width, or double the width of that portion extending 
along the other walls. Above this banquette many pictographs are etched in 
the smoke-stained walls and ceiling (pi. i, no. 130). 

La Cueva Pintada 

The shrine of La Cueva Pintada, "The Painted Cave", known to the Keres 
Indians as Tzekiatatanyi, is a cavity in the northeastern wall of Capulin canon. 
The opening measures 56 feet and the depth 46 feet. It is 50 feet above the base 
of the cliff. A primitive stair of hand- and foot-holds, cut in the vertical face of 
the tufa cliff, affords a somewhat perilous means of ascent. On the circular wall 
of the back of the cave frieze are painted, with carbon, calcite, and red ocher, 
representations of many well-known conventional symbols, such as clouds, 
lightning, masked dancers, and the sun. Occupying a conspicuous position in 
the center of the frieze is a great plumed serpent (pi. xii). The cave faces S. 65° 
W., and beneath it are four cliff-rooms. 

Stone Lions of Potrero de los Idolos 

On a high mesa known as Potrero de los Idolos, unaccompanied by any 
pueblo, were carved in the hard bed-rock the images of two pumas, side by side, 
almost identical in size and form with the Stone Lions on the Potrero de las Vacas, 
just described as a shrine of Yapashi. This fetish (pi. i, no. 75), identified by 
Bandelier as the Mokatsh (mountain-lions) of the Shyayak (hunters) of some 
Keres tribe, was also inclosed in a corral built of large, loose stones. Years ago 
one of the images was destroyed by some relic-hunter, and the stones of the 
inclosure scattered. A mile to the southeast lies the ruined pueblo of Kuapa 
(pi. I, no. 76), to which, according to the Indians, the shrine belonged. 

Cone Dwellings of Otowi 

An antiquity found in no other locality in this country are the cone-dwellings, 
locally known as "Tent Rocks", of Otowi. That these tufa pyramids should be 
selected for the excavation of rooms, when there was at hand a vast extent of 
tufa cliffs offering more desirable sites for dwellings, strongly suggests that they 
had some ceremonial significance. In a paper entitled "The Cave Dwellings 
of the Old and New Worlds" ' Dr J. Walter Fewkes records similar cone- 
dwellings found in Cappadocia. Whether in the latter locality the selection of 
the cone for a domicile was a matter of necessity or a question of choice, is not 
disclosed. (See pi. xiii.) 

Circle of Stones 

A type of shrine frequently accompanying large community buildings, 
usually placed to the east of the building, is constructed of stones loosely laid, or 
set edgewise in the more elaborate examples, to form circles from 8 to 35 feet in 
diameter (pi. i, nos. 8, 58, 134, 183, 197, 198). In a type very common in southern 
Colorado and Utah, the stones are thin slabs set edgewise to form an oval 3x6 
feet. The writer was informed by persons who had excavated several such 
structures that ashes were found at a depth of about two feet. 

At Kuuinge (pi. l, 196) a small shrine takes a quadrangular form of stone 
inclosure. It is on the east of the building, and a mound of stones is on the west. 

' American Anthropologist, vol. 12, no. 3, July-Sept. 1910. 



374 XIX International Congress of Americanists 

INDEX TO ARCHEOLOGICAL MAP (PL. I) 

Note. — The aiuitiuitit-s indicated on the map are only the most important ol those that 
have been actually located. There are many others which are not shown. The north walls 
of nearly all the cations of the Jemez plateau are honeycombed with cliff-dwellings. The com- 
munity houses are always accompanied by many other antiquities, such as cliff-dwellings, talus- 
dwellings, shrines, kivas (subterranean ceremonial chambers), rock-worn trails, stairways carved 
in the rock, pictographs and petroglyphs. The major pueblos have their kivas and shrines: 
these the small scale of the map prevents showing. 

Hmc to Use the Index. — On the right margin of the map the township numbers are marked, 
and on the top margin are the range numbers. The intersection of the lines projected from these 
numbers locate the township in which the antiquity or the cafion may be found; these townships 
are shown on the map by broken lines, except in the land grants. Theoretically these lines 
are extended into the grants. After the identification number and name of each item of the 
index, follow the township and range number as a guide in finding the particular point; i. e. 
" 14 Puyc 20-7," the Puye cominunity house, bearing identification number 14, is in township 
20 north, range 7 east. For creeks and cafions the township is given in which the identification 
number appears. 

INDl.VN rUEBLOS 

5. SanJaun(Oke) 21-8 

6. Santa Clara (K'hapo) 20-8 

22. San Ildefonso (Powhoge) 19-8 

85. Cochit! (.Temage) 16-5 

89. Santo Domingo (Tewege) 15-5 

90. Jemez (Wange) 16-2 

112. Pojoaque 19-9 

113. Nambe 19-9 

114. Tesuque 19-9 

178. Sia (Zia) 15-2 

179. Santa Ana 1-1-3 

180. San Felipe 14-5 ■ 

COMMU.VITV BUILDINGS .\ND MAJOR PUEBLOS 

2. Pueblo Quemado (sometimes called Pueblo de Chama) 21-22-7 

3. Poihuuinge (3 kivas) 2 1-8 

4. Vugeuinge (First white settlement in West, called "San 

Gabriel") 21-8 

8. Group 1 21-6 

9. Shuffine ("Place of the obsidian"), (2 kivas) 21 

10. Groups J and K 20 

12. Group E 20-6 

14. Puye ("Assembling place of the cottontail rabbit"), (7 kivas) 20- 

15. Groups L and M 20- 

17. Chipivvi and Groups A, B, and C 20- 

18. Group F , 20- 

34. Otowi (8 kivas) 19-6 

40. Tsankiwi (" Place of the round cactus"), (5 kivas) 19 

44. Navawi (4 kivas) 19 

47. Tshirege (10 kivas) IS 

60. Tyuonyi ( 14 kivas) 18-6 

63. Ruin on south rim of Frijoles cafion 18-6 

69. Yapashi (6 kivas) 18-6 

74. Kotyiti (1 kiva) l"-6 

76. Kuapa (7 kivas) l'"5 

86 16-5 

87 16-5 



Douglass — Shrines of the Tewa 375 

92 16-3 

95. Pueblo del Palomo (9 kivas) 17-3 

97. Pueblo del Potrero Viejo 17-3 

100. Pueblo de Aguila (5 kivas) 18-3 

101. Pueblo de las Majadas Blancas 18-3 

126. Pesedeuinge 21-7 

134. Teeuinge (10 kivas) 22-7 

135. Kwengyauinge (."House of blue turquoise"), (2 kivas) 22-7 

136 22-9 

137 22-9 

138. Pioge 22-8 

139. Perage (3 kivas) 19-8 

140. Sokoma 19-8 

141 19-9 

142 " 19-9 

143 19-9 

144. Kwapoge 17-9 

145 16-9 

146 16-9 

147 17-8 

148. Caja del Rio 17-6 

149 16-6 

150. Tashkalse 16-6 

151. Tsinatay lS-7 

152. Tsiquma 15-8 

153 16-2 

154 16-1 

155. Patokwa 17-2 

156. .'\stialakwa 17-2 

157 18-2 

158. Amoxiumqua (6 kivas) 18-2 

159. Giusewa and Spanish mission ruin 18-2 

160. t5 kivas) 18-3 

161. (3 kivas) 18-3 

162. Abechiu ("The screech of the owl") 23-6 

163 23-6 

164. Tziipinguinge ("House of the pointed peak"), (5 kivas) 23-4 

165 18-9 

181. Haatse ("Earth"), (reservoir and 2 kivas) 18-6 

182. Ruin and game-pit 19-6 

183. Ruin and shrine (1 kiva) 18-6 

184 18-6 

185 18-7 

186 18-7 

187. Ruin Group N 19-7 

188. Ruin of Rito de las Indias 18-3 

192. Navahu ("Cultivated lands") 20-6 

193. Pininikangwi'i(" Parched corn meal — House of the Mesa-neck") 20-7 

194. Chupadero 20-7 

195. Sandia (1 kiva) 19-6 

196. Kuuinge (2 shrines and 2 towers) 22-7 

SHRINES 

1. World-center Shrine, Tsikomo peak 21-5 

8. Shrine of ruin Group 1 21-6 

14. Gateway Shrine (Popawi), Group G 20-7 

14. Snake Shrine (Towapo), Group G 20-7 



376 XIX International Congress of Americanists 

17. Double stone row of Piiye (?) 20-7 

21. Nine shrines of Tonyo 18-8 

23. Shrines of Okuo Tuwanyo (Hillock) 

Cloud Shrine (Okuwa) 

Lightning Shrine (Pona Taja) 

Rain Shrine (.■Xki-a) 19-8 

24. Shrine of Hillock B 19-8 

25. Shrine of Ovoahwi peak (Black Mesa) 19-8 

30. Sculptured human figure (Otowi group) 19-6 

35. Cone-dwellings (Tent Rocks) of Otowi 19-6 

31. Sculptured human figure (Otowi group) 19-6 

61. Stone corral of Tyuonyi 18-6 

62. Ceremonial cave 18-6 

64. Concentric pavement (?) 18-6 

70. Stone Lions, Mokatsh Zaitsh ("Where the mountain-lions 

lie e.Ktended ") 18-6 

73. La Cueva Pintada ("The Painted Cave") 17-6 

75. Stone Lions of Potrero de los Idolos 17-5 

106. Shrine of La Sierra de la Bola 19-3 

128. Mahahi, The Sacred Spring 21-5 

129. Shrine of the Little War Gods 16-2 

130. Shrine of the Stone Altar 18-6 

131. Shrine of Tesuque 18-9 

132. Circle House 18-6 

133. Ceremonial Chamber B 18-6 

134. Shrine of Teeuinge 22-7 

183. Shrine east of Ruin 183 18-6 

196. Shrines (2) of Kuuinge 22-7 

197. Shrine of Teeuinge 22-7 

198. Shrine of Poihuuinge 21-8 

.\RCHEOLOGIC.\L PUZZLES 

17. Double stone-row of Puye 20-7 

64. Concentric pavement of Tyuonyi 18-6 

PICTOGK.\PHS AND PETROGLYPHS 

33. Petroglyphs 19-6 

41. Star People 19-6 

46. Waters of the World 18-7 

53. Pictographs 18-7 

54. Pictographs 18-7 

57. Pictographs 18-7 

TENT-ROCKS .\ND CONE-DWELLINGS 

35. Cone-dwellings and tent-rocks of Otowi 19-6 

68. Tent-rocks of Alamo cafion 18-6 

199. Tent-rocks of Santa Clara creek 21-6 

RESERVOIRS 

11. Reservoir of Group K 20-7 

13. Reservoir of Puye 20-7 

47. Reservoir of Tshirege 18-7 

126. Reservoir of Poihuuinge 21-8 

158. Reservoir of Amoxiumqua 18-2 

181. Reservoir of Haatse ■_ 18-6 

BD 1 4.8 




Douglass — Shrines of the Tewa 377 

IRRIGATION SYSTEM 

127. Irrigation system of Pesedeuinge 21-7 

GAME-PITS (hunting TRAPs) 

43. Game-pit of Navawi 19-7 

45. Game-pit of Tsankiwi , 19-7 

79. Double game-pit of Tyuonyi 18-7 

182. Game-pit of Ruin 182 19-6 

RIVERS, CREEKS, AND CANONS 

7. Santa Clara creek 20-5 

16. Puye cafion 20-6 

19. Chupadero canon 20-7 

20. Maria canon 20-7 

26. Aguaje canon 20-6 

27. canon 20-6 

28. canon 20-6 

29. caiion 19-6 

32. Sena canon 19-7 

36. Canon Rincon del Pueblo, South (sometimes called "Spruce") 19-6 

37. Canon Rincon del Pueblo, North (sometimes called "Otowi") . 19-7 

38. Los Alamos canon 19-7 

39. Sandia cafion 19-6 

42. Martado canon 19-6 

48. Ojo del Buey canon 19-6 

49. Ojo del Buey canon. South branch 19-6 

50. Pajarito canon 18-7 

51. Potrillo canon 18-7 

52. Rito del Bravo 18-7 

55. Rito del Indio 18-7 

56. Canada Ancha 18-6 

59. Rito de los Frijoles ; 18-5 

65. canon 18-6 

66. canon 18-6 

67. Alamo canon 18-6 

71. canon 18-6 

72. Capulin canon 17-6 

77. Cochiti cafion 17-5 

78. Horse canon 18-5 

80. Caiion del Norte 18-4 

81. Media Dia caiion 18-4 

82. Pino cafion 18-4 

83. Colla caiion 18-4 

84. Peralta caiion 18-4 

88. cafion 17-4 

91. Riojemez 16-2 

93. Rio Vallecito (south) 16-3 

94. Palisa creek 17-3 

96. caiion 17-3 

98. San Juan cafion 17-3 

99. El Rincon canon 17-3 

102. Canon de la Caiiada 17-2 

103. caiion 18-2 

104. Cafion de Medio (or Mado) 18-3 

105. Rito de las Indias 18-3 

107. Rio San Antonio 19-3 

108. Sulphur creek and Hot Springs 19-3 



378 A'/.V Iiitcniutional Congress of Americanists 

1(W. la Jora creek 20-5 

1 10. liulian creek 21-4 

111. Kogege arroyo 20-7 

116.. Rio Oso 21-6 

117. Sejito canon 18-6 

118. Canon del Luz 19-7 

119. canon 21-7 

120. canon 21-7 

121. canon 18-5 

122. Kohuhe arroyo 20-7 

123. Kohuge arroyo 20-7 

124. Tafahuge canon 20-7 

125. canon 17-5 

166. Canones 22-4 

167. Rio Polvadera 22-5 

168. East Polvadera 22-5 

169. Vallecito creek (north) 22-6 

170. Nambe creek 19-9 

171. Tesuque creek 18-9 

172. Rio Santa Fe 17-9 

173. Arroyo Hondo (stream) 16-9 

174. Rio Galisteo 17-2 

175. Guadalupe canon (stream) 17-2 

176. 18-2 

177. Rito del Cibollo 19-2 

200. 22-5 

201. Abiquiu creek 22-5 

202. Chichuachuanos creek, also known as Pedernal creek 22-4 

203. Rito Encino 22-4 

204. Rito de las SiUas 22-3 

205. Arroyo Capulin 22-5 

206. Coyote creek 22-5 

207. Rito Jaramillo 19-4 

208. La Jara creek 19-4 

MISCELL.^NEOUS 

108. Hot Sulphur springs and springs of alum, soda, magnesia, 

potash, iron, etc 19-3 

189. Soda natural dam across Rio Jemez 18-3 

190. Jemez Hot Springs and Soda Springs 18-3 

191. Falls (100 feet high) of Rito de los Frijoles near Shrine 133 .. . 18-7 

209. Old Fort 19-5 

210. San Antonio Hot Springs 20-3 

211. Hot Springs 18-3 

S.ANT.\ Fe, New Me.xico 






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